Hippolytus - The Refutation of All Heresies - Book X

The following are the contents of the tenth book of
the Refutation of all Heresies:-

An Epitome of all Philosophers.

An Epitome of all Heresies.

And, in conclusion to all, what the Doctrine of the
Truth is.

Chapter I.-Recapitulation.

After we have, not with violence, burst through the
labyrinth1 of heresies, but have unravelled (their
intricacies) through a refutation merely, or, in other
words, by the force of truth, we approach the demonstration
of the truth itself. For then the artificial sophisms
of error will be exposed in all their inconsistency,
when we shall succeed in establishing whence it is
that the definition of the truth has been derived.
The truth has not taken its principles from the wisdom
of the Greeks, nor borrowed its doctrines, as secret
mysteries, from the tenets of the Egyptians, which,
albeit silly, are regarded amongst them with religious
veneration as worthy of reliance. Nor has it been formed
out of the fallacies which enunciate the incoherent
(conclusions arrived at through the) curiosity of the
Chaldeans. Nor does the truth owe its existence to
astonishment, through the operations of demons, for
the irrational frenzy of the Babylonians. But its definition
is constituted after the manner in which every true
definition is, viz., as simple and unadorned. A definition
such as this, provided it is made manifest, will of
itself refute error. And although we have very frequently
propounded demonstrations, and with sufficient fulness
elucidated for those willing (to learn) the rule of
the truth; yet even now, after having discussed all
the opinions put forward by the Greeks and heretics,
we have decided it not to be, at all events, unreasonable
to introduce, as a sort of finishing stroke to the
(nine) books preceding, this demonstration throughout
the tenth book.

Chapter II.-Summary of the Opinions of Philosophers.

Having, therefore, embraced (a consideration of) the
tenets of all the wise men among the Greeks in four
books, and the doctrines propounded by the heresiarchs
in five, we shall now exhibit the doctrine concerning
the truth in one, having first presented in a summary
the suppositions entertained severally by all. For
the dogmatists of the Greeks, dividing philosophy into
three parts, in this manner devised from time to time
their speculative systems;2 some denominating their
system Natural, and others Moral, but others Dialectical
Philosophy. And the ancient thinkers who called their
science Natural Philosophy, were those mentioned in
book i. And the account which they furnished was after
this mode: Some of them derived all things from one,
whereas others from more things than one. And of those
who derived all things from one, some derived them
from what was devoid of quality, whereas others from
what was endued with quality. And among those who derived
all things from quality, some derived them from fire,
and some from air, and some from water, and some from
earth. And among those who derived the universe from
more things than one, some derived it from numerable,
but others from infinite quantities. And among those
who derived all things from numerable quantities, some
derived them from two, and others from four, and others
from five, and others from six. And among those who
derived the universe from infinite quantities, some
derived entities from things similar to those generated,
whereas others from things dissimilar. And among these
some derived entities from things incapable of, whereas
others from things capable of, passion. From a body
devoid of quality and endued with unity, the Stoics,
then, accounted for the generation of the universe.
For, according to them, matter devoid of quality, and
in all its parts susceptible of change, constitutes
an originating principle of the universe. For, when
an alteration of this ensues, there is generated fire,
air, water, earth. The followers, however, of Hippasus,
and Anaximander, and Thales the Milesian, are disposed
to think that all things have been generated from one
(an entity), endued with quality. Hippasus of Metapontum
and Heraclitus the Ephesian declared the origin of
things to be from fire, whereas Anaximander from air,
but Thales from water, and Xenophanes from earth. "For
from earth," says he, "are all things, and
all things terminate in the earth."3

Chapter III.-Summary of the Opinions of Philosophers
Continued.

But among those who derive all entities from more things
than one, and from numerable quantities, the poet Homer
asserts that the universe consists of two substances,
namely earth and water; at one time expressing himself
thus:-

"The source of gods was Sea and Mother Earth."4

And on another occasion thus:-

"But indeed ye all might become water and
earth."5

And Xenophanes of Colophon seems to coincide with him,
for he says:-

"We all are sprung from water and from earth."6

Euripides, however, (derives the universe) from earth
and air, as one may ascertain from the following assertion
of his:-

"Mother of all, air and earth, I sing."7

But Empedocles derives the universe from four principles,
expressing himself thus:-

"Four roots of all things hear thou first:

Brilliant Jove, and life-giving Juno and Aidoneus,

And Nestis, that with tears bedews the Mortal
Font."8

Ocellus, however, the Lucanian, and Aristotle, derive
the universe from five principles; for, along with
the four elements, they have assumed the existence
of a fifth, and (that this is) a body with a circular
motion; and they say that from this, things celestial
have their being. But the disciples of Empedocles supposed
the generation of the universe to have proceeded from
six principles. For in the passage where he says, "Four
roots of all things hear thou first," he produces
generation out of four principles. When, however, he
subjoins,-

"Ruinous Strife apart from these, equal in
every point,

And with them Friendship equal in length and breadth,"9
-

he also delivers six principles of the universe, four
of them material-earth, water, fire, and air; but two
of them formative-Friendship and Discord. The followers,
however, of Anaxagoras of Clazomenae, and of Democritus,
and of Epicurus, and multitudes of others, have given
it as their opinion that the generation of the universe
proceeds from infinite numbers of atoms; and we have
previously made partial mention of these philosophers.
But Anaxagoras derives the universe from things similar
to those that are being produced; whereas the followers
of Democritus and Epicurus derived the universe from
things both dissimilar (to the entities produced),
and devoid of passion, that is, from atoms. But the
followers of Heraclides of Pontus, and of Asclepiades,
derived the universe from things dissimilar (to the
entities produced), and capable of passion, as if from
incongruous corpuscles. But the disciples of Plato
affirm that these entities are from three principles-God,
and Matter, and Exemplar. He divides matter, however,
into four principles-fire, water, earth, and air. And
(he says) that God is the Creator of this (matter),
and that Mind is its exemplar.10

Chapter IV.-Summary of the Opinions of Philosophers
Continued.

Persuaded, then, that the principle of physiology is
confessedly discovered to be encumbered with difficulties
for all these philosophers, we ourselves also shall
fearlessly declare concerning the examples of the truth,
as to how they are, and as we have felt confident that
they are. But we shall previously furnish an explanation,
in the way of epitome, of the tenets of the heresiarchs,
in order that, by our having set before our readers
the tenets of all made well known by this (plan of
treatment), we may exhibit the truth in a plain and
familiar (form).

Chapter V.-The Naasseni.

But since it so appears expedient, let us begin first
from the public worshippers of the serpent. The Naasseni
call the first principle of the universe a Man, and
that the same also is a Son of Man; and they divide
this man into three portions. For they say one part
of him is rational, and another psychical, but a third
earthly. And they style him Adamas, and suppose that
the knowledge appertaining to him is the originating
cause of the capacity of knowing God. And the Naassene
asserts that all these rational, and psychical, and
earthly qualities have retired into Jesus, and that
through Him these three substances simultaneously have
spoken unto the three genera of the universe. These
allege that there are three kinds of existence-angelic,
psychical, and earthly; and that there are three churches-angelic,
psychical, and earthly; and that the names for these
are-chosen, called, and captive. These are the heads
of doctrine advanced by them, as far as one may briefly
comprehend them. They affirm that James, the brother
of the Lord, delivered these tenets to Mariamne, by
such a statement belying both.

Chapter VI.-The Peratae.

The Peratae, however, viz., Ademes the Carystian, and
Euphrates the Peratic, say that there is some one world,-this
is the denomination they use,-and affirming that it
is divided into three parts. But of the threefold division,
according to them, there is one principle, just like
an immense fountain, capable of being by reason divided
into infinite segments. And the first segment, and
the one of more proximity, according to them, is the
triad, and is called a perfect good, and a paternal
magnitude. But the second portion of the triad is a
certain multitude of, as it were, infinite powers.
The third part, however, is formal. And the first is
unbegotten;11 whence they expressly affirm that there
are three Gods, three Logoi, three minds, (and) three
men. For when the division has been accomplished, to
each part of the world they assign both Gods, and Logoi,
and men, and the rest. But from above, from uncreatedness
and the first segment of the world, when afterwards
the world had attained to its consummation, the Peratic
affirms that there came down, in the times of Herod,
a certain man with a threefold nature, and a threefold
body, and a threefold power, named Christ, and that
He possesses from the three parts of the world in Himself
all the concretions and capacities of the world. And
they are disposed to think that this is what has been
declared, "in whom dwelleth all the fulness of
the Godhead bodily."12 And they assert that from
the two worlds situated above-namely, both the unbegotten
one and self-begotten one-there were borne down into
this world in which we are, germs of all sorts of powers.
And (they say) that Christ came down from above from
uncreatedness, in order that, by His descent, all things
that have been divided into three parts may be saved.
For, says the Peratic, the things that have been borne
down from above will ascend through Him; and the things
that have plotted against those that have been borne
down are heedlessly rejected,13 and sent away to be
punished. And the Peratic states that there are two
parts which are saved-that is, those that are situated
above-by having been separated from corruption, and
that the third is destroyed, which he calls a formal
world. These also are the tenets of the Peratae.

Chapter VII.-The Sethians.

But to the Sethians it seems that there exist three
principles, which have been precisely defined. And
each of the principles is fitted by nature for being
able to be generated, as in a human soul every art
whatsoever is developed which is capable of being learned.
The result is the same as when a child, by being long
conversant with a musical instrument, becomes a musician;
or with geometry a geometrician, or with any other
art, with a similar result. And the essences of the
principles, the Sethians say, are light and darkness.
And in the midst of these is pure spirit; and the spirit,
they say, is that which is placed intermediate between
darkness, which is below, and light, which is above.
It is not spirit, as a current of wind or a certain
gentle breeze which may be felt, but just as if some
fragrance of ointment or incense made out of a refined
mixture,-a power diffusing itself by some impulse of
fragrance which is inconceivable and superior to what
one can express. Since, therefore, the light is above
and the darkness below, and the spirit is intermediate
between these, the light, also, as a ray of sun, shines
from above on the underlying darkness. And the fragrance
of the spirit is wafted onwards, occupying an intermediate
position, and proceeds forth, just as is diffused the
odour of incense-offerings (laid) upon the fire. Now
the power of the things divided threefold being of
this description, the power simultaneously of the spirit
and of the light is below, in the darkness that is
situated beneath. The darkness, however, they say,
is a horrible water, into which the light along with
the spirit is absorbed, and thus translated into a
nature of this description. The darkness being then
endued with intelligence, and knowing that when the
light has been removed from it the darkness continues
desolate, devoid of radiance and splendour, power and
efficiency, as well as impotent, (therefore,) by every
effort of reflection and of reason, this makes an exertion
to comprise in itself brilliancy, and a scintillation
of light, along with the fragrance of the spirit. And
of this they introduce the following image, expressing
themselves thus: Just as the pupil of the eye appears
dark beneath the underlying humours, but is illuminated
by the spirit, so the darkness earnestly strives after
the spirit, and has with itself all the powers which
wish to retire and return. Now these are indefinitely
infinite, from which, when commingled, all things are
figured and generated like seals. For just as a seal,
when brought into contact with wax, produces a figure,
(and yet the seal) itself remains of itself what it
was, so also the powers, by coming into communion (one
with the other), form all the infinite kinds of animals.
The Sethians assert that, therefore, from the primary
concourse of the three principles was generated an
image of the great seal, namely heaven and earth, having
a form like a womb, possessing a navel in the midst.
And so that the rest of the figures of all things were,
like heaven and earth, fashioned similar to a womb.

And the Sethians say that from the water was produced
a first-begotten principle, namely a vehement and boisterous
wind, and that it is a cause of all generation, which
creates a sort of heat and motion in the world from
the motion of the waters. And they maintain that this
wind is fashioned like the hissing of a serpent into
a perfect image. And on this the world gazes and hurries
into generation, being inflamed as a womb; and from
thence they are disposed to think that the generation
of the universe has arisen. And they say that this
wind constitutes a spirit, and that a perfect God has
arisen from the fragrance of the waters, and that of
the spirit, and from the brilliant light. And they
affirm that mind exists after the mode of generation
from a female-(meaning by mind) the supernal spark-and
that, having been mingled beneath with the compounds
of body, it earnestly desires to flee away, that escaping
it may depart and not find dissolution on account of
the deficiency in the waters. Wherefore it is in the
habit of crying aloud from the mixture of the waters,
according to the Psalmist, as they say, "For the
entire anxiety of the light above is, that it may deliver
the spark which is below from the Father beneath,"14
that is, from wind. And the Father creates heat and
disturbance, and produces for Himself a Son, namely
mind, which, as they allege, is not the peculiar offspring
of Himself. And these heretics affirm that the Son,
on beholding the perfect Logos of the supernal light,
underwent a transformation, and in the shape of a serpent
entered into a womb, in order that he might be able
to recover that Mind which is the scintillation from
the light. And that this is what has been declared,
"Who, being in the form of God, thought it not
robbery to be equal with God; but made Himself of no
reputation, and took upon Him the form of a servant."15
And the wretched and baneful Sethians are disposed
to think that this constitutes the servile form alluded
to by the Apostle. These, then, are the assertions
which likewise these Sethians advance.

Chapter VIII.-Simon Magus.

But that very sapient fellow Simon makes his statement
thus, that there is an indefinite power, and that this
is the root of the universe. And this indefinite power,
he says, which is fire, is in itself not anything which
is simple, as the gross bulk of speculators maintain,
when they assert that there are four incomposite elements,
and have supposed fire, as one of these, to be uncompounded.
Simon, on the other hand, alleges that the nature of
fire is twofold; and one portion of this twofold (nature)
he calls a something secret, and another (a something)
manifest. And he asserts that the secret is concealed
in the manifest parts of the fire, and that the manifest
parts of the fire have been produced from the secret.
And he says that all the parts of the fire, visible
and invisible, have been supposed to be in possession
of a capacity of perception. The world, therefore,
he says, that is begotten, has been produced from the
unbegotten fire. And it commenced, he says, to exist
thus: The Unbegotten One took six primal roots of the
principle of generation from the principle of that
fire. For he maintains that these roots have been generated
in pairs from the fire; and these he denominates Mind
and Intelligence, Voice and Name, Ratiocination and
Reflection. And he asserts that in the six roots, at
the same time, resides the indefinite power, which
he affirms to be Him that stood, stands, and will stand.
And when this one has been formed into a figure, He
will, according to this heretic, exist in the six powers
substantially and potentially. And He will be in magnitude
and perfection one and the same with that unbegotten
and indefinite power, possessing no attribute in any
respect more deficient than that unbegotten, and unalterable,
and indefinite power. If, however, He who stood, stands,
and will stand, continues to exist only potentially
in the six powers, and has not assumed any definite
figure, He becomes, says Simon, utterly evanescent,
and perishes. And this takes place in the same manner
as the grammatical or geometrical capacity, which,
though it has been implanted in man's soul, suffers
extinction when it does not obtain (the assistance
of) a master of either of these arts, who would indoctrinate
that soul into its principles. Now Simon affirms that
he himself is He who stood, stands, and will stand,
and that He is a power that is above all things. So
far, then, for the opinions of Simon likewise.

Chapter IX.-Valentinus.

Valentinus,16 however, and the adherents of this school,
though they agree in asserting that the originating
principle of the universe is the Father, still they
are impelled into the adoption of a contrary opinion
respecting Him. For some of them maintain that (the
Father) is solitary and generative; whereas others
hold the impossibility, (in His as in other cases,)
of procreation without a female. They therefore add
Sige as the spouse of this Father, and style the Father
Himself Bythus. From this Father and His spouse some
allege that there have been six projections,-viz.,
Nous and Aletheia, Logos and Zoe, Anthropos and Ecclesia,-and
that this constitutes the procreative Ogdoad. And the
Valentinians maintain that those are the first projections
which have taken place within the limit, and have been
again denominated "those within the Pleroma; "and
the second are "those without the Pleroma";
and the third, "those without the Limit."
Now the generation of these constitutes the Hysterema
Acamoth. And he asserts that what has been generated
from an Aeon, that exists in the Hysterema and has
been projected (beyond the Limit), is the Creator.
But Valentinus is not disposed to affirm what is thus
generated to be primal Deity, but speaks in detractive
terms both of Him and the things made by Him. And (he
asserts) that Christ came down from within the Pleroma
for the salvation of the spirit who had erred. This
spirit, (according to the Valentinians,) resides in
our inner man; and they say that this inner man obtains
salvation on account of this indwelling spirit. Valentinus,
however, (to uphold the doctrine,) determines that
the flesh is not saved, and styles it "a leathern
tunic," and the perishable portion of man. I have
(already) declared these tenets in the way of an epitome,
inasmuch as in their systems there exists enlarged
matter for discussion, and a variety of opinions. In
this manner, then, it seems proper also to the school
of Valentinus to propound their opinions.

Chapter X.-Basilides.

But Basilides also himself affirms that there is a non-existent
God, who, being non-existent, has made the non-existent
world, that has been formed out of things that are
not, by casting down a certain seed, as it were a grain
of mustard-seed, having in itself stem, leaves, branches,
and fruit. Or this seed is as a peacock's egg, comprising
in itself the varied multitude of colours. And this,
say the Basilidians, constitutes the seed of the world,
from which all things have been produced. For they
maintain that it comprises in itself all things, as
it were those that as yet are non-existent, and which
it has been predetermined to be brought into existence
by the non-existent Deity. There was, then, he says,
in the seed itself a threefold Sonship, in all respects
of the same substance with the nonexistent God, which
has been begotten from things that are not. And of
this Sonship, divided into three parts, one portion
of it was refined, and another gross, and another requiring
purification. The refined portion, when first the earliest
putting down of the seed was accomplished by the non-existent
God, immediately burst forth, and ascended upwards,
and proceeded towards the non-existent Deity. For every
nature yearns after that God on account of the excess
of His beauty, but different (creatures desire Him)
from different causes. The more gross portion, however,
still continues in the seed; and inasmuch as it is
a certain imitative nature, it was not able to soar
upwards, for it was more gross than the subtle part.
The more gross portion, however, equipped itself with
the Holy Spirit, as it were with wings; for the Sonship,
thus arrayed, shows kindness to this Spirit, and in
turn receives kindness. The third Sonship, however,
requires purification, and therefore this continued
in the conglomeration of all germs, and this displays
and receives kindness. And (Basilides asserts) that
there is something which is called "world,"
and something else (which is called) supra-mundane;
for entities are distributed by him into two primary
divisions. And what is intermediate between these he
calls "Conterminous Holy Spirit," and (this
Spirit) has in itself the fragrance of the Sonship.

From the conglomeration of all germs of the cosmical
seed burnt forth and was begotten the Great Archon,
the head of the world, an Aeon of inexpressible beauty
and size. This (Archon) having raised Himself as far
as the firmament, supposed that there was not another
above Himself. And accordingly He became more brilliant
and powerful than all the underlying Aeons, with the
exception of the Sonship that had been left beneath,
but which He was not aware was more wise than Himself.
This one having His attention turned to the creation
of the world, first begat a son unto Himself, superior
to Himself; and this son He caused to sit on His own
right hand, and this these Basilidians allege is the
Ogdoad. The Great Archon Himself, then, produces the
entire celestial creation. And other Archon ascended
from (the conglomeration of) all the germs, who was
greater than all the underlying Aeon, except the Sonship
that had been left behind, yet far inferior to the
former one. And they style this second Archon a Hebdomad.
He is Maker, and Creator, and Controller of all things
that are beneath Him, and this Archon produced for
Himself a Son more prudent and wiser than Himself.
Now they assert that all these things exist according
to the predetermination of that non-existent God, and
that there exist also worlds and intervals that are
infinite. And the Basilidians affirm that upon Jesus,
who was born of Mary, came the power of the Gospel,
which descended and illuminated the Son both of the
Ogdoad and of the Hebdomad. And this took place for
the purpose of enlightening and distinguishing from
the different orders of beings, and purifying the Sonship
that had been left behind for conferring benefits on
souls, and the receiving benefits in turn. And they
say that themselves are sons, who are in the world
for this cause, that by teaching they may purify souls,
and along with the Sonship may ascend to the Father
above, from whom proceeded the first Sonship. And they
allege that the world endures until the period when
all souls may have repaired thither along with the
Sonship. These, however, are the opinions which Basilides,
who detailed them as prodigies, is not ashamed to advance.

Chapter XI.-Justinus.

But Justinus also himself attempted to establish similar
opinions with these, and expresses himself thus: That
there are three unbegotten principles of the universe,
two males and one female. And of the males one principle
is denominated "Good." Now this alone is
called after this mode, and is endued with a foreknowledge
of the universe. And the other is Father of all generated
entities, and is devoid of foreknowledge, and unknown,
and invisible, and is called Elohim. The female principle
is devoid of foreknowledge, passionate, with two minds,
and with two booties, as we have minutely detailed
in the previous discourses concerning this heretic's
system. This female principle, in her upper parts,
as far as the groin, is, the Justinians say, a virgin,
whereas from the groin downwards a snake. And such
is denominated Edem and Israel. This heretic alleges
that these are the principles of the universe, from
which all things have been produced. And he asserts
that Elohim, without foreknowledge, passed into inordinate
desire for the half virgin, and that having had intercourse
with her, he begot twelve angels; and the names of
these he states to be those already given. And of these
the paternal ones are connected with the father, and
the maternal with the mother. And Justinus maintains
that these are (the trees of Paradise), concerning
which Moses has spoken in an allegorical sense the
things written in the law. And Justinus affirms that
all things were made by Elohim and Edem. And (he says)
that animals, with a the rest of the creatures of this
kind, are from the a part resembling a beast, whereas
man from the parts above the groin. And Edem (is supposed
by Justinus) to have deposited in man himself the soul,
which was her own power, (but Elohim the spirit.) And
Justinus alleges that this Elohim, after having learned
his origin, ascended to the Good Being, and deserted
Edem. And this heretic asserts that Edem, enraged on
account of such (treatment), concocted all this plot
against the spirit of Elohim which he deposited in
man. And (Justinus informs us) that for this reason
the Father sent Baruch, and issued directions to the
prophets, in order that the spirit of Elohim might
be delivered, and that all might be seduced away from
Edem. But (this heretic) alleges that even Hercules
was a prophet, and that he was worsted by Omphale,
that is, by Babel; and the Justinians call the latter
Venus. And (they say) that afterwards, in the days
of Herod, Jesus was born son of Mary and Joseph, to
whom he alleges Baruch had spoken. And (Justinus asserts)
that Edem plotted against this (Jesus), but could not
deceive him; and for this reason, that she caused him
to be crucified. And the spirit of Jesus, (says Justinus,)
ascended to the Good Being. And (the Justinians maintain)
that the spirits of all who thus obey those silly and
futile discourses will be saved, and that the body
and soul of Edem have been left behind. But the foolish
Justinus calls this (Edem) Earth.

Chapter XII.-The Docetae.

Now the Docetae advance assertions of this description:
that the primal Deity is as a seed of the fig-tree;
and that from this proceeded three Aeons as the stem,
and the leaves and the fruit; and that these projected
thirty Aeons, each (of them) ten; and that they were
all united in decades, but differed only in positions,
as some were before others. And (the Docetae assert)
that infinite Aeons were indefinitely projected, and
that all these were hermaphrodites. And (they say)
that these Aeons formed a design of simultaneously
going together into one Aeon, and that from this the
intermediate Aeon and from the Virgin Mary they begot
a Saviour of all. And this Redeemer was like in every
respect to the first seed of the fig-tree, but inferior
in this respect, from the fact of His having been begotten;
for the seed whence the fig-tree springs is unbegotten.
This, then, was the great light of the Aeons-it was
entirely radiance-which receives no adornment, and
comprises in itself the forms of all animals. And the
Docetae maintain that this light, on proceeding into
the underlying chaos, afforded a cause (of existence)
to the things that were produced, and those actually
existing, and that on coming down from above it impressed
on chaos beneath the forms of everlasting species.
For the third Aeon, which had tripled itself, when
he perceives that all his characteristic attributes
were forcibly drawn off into the nether darkness, and
not being ignorant both of the terror of darkness and
the simplicity of light, proceeded to create heaven;
and after having rendered firm what intervened, He
separated the darkness from the light. As all the species
of the third Aeon were, he says, overcome by the darkness,
the figure even of this Aeon became a living fire,
having been generated by light. And from this (source),
they allege, was generated the Great Archon, regarding
whom Moses converses, saying that He is a fiery Deity
and Demiurge, who also continually alters the forms
of all (Aeons) into bodies. And the (Docetae) allege
that these are the souls for whose sake the Saviour
was begotten, and that He points out the way through
which the souls will escape that are (now) overpowered
(by darkness). And (the Docetae maintain) that Jesus
arrayed Himself in that only-begotten power, and that
for this reason He could not be seen by any, on account
of the excessive magnitude of His glory. And they say
that all the occurrences took place with Him as it
has been written in the Gospels.

Chapter XIII.-MonoÏmus.

But the followers of Monoïmus the Arabian assert
that the originating principle of the universe is a
primal man and son of man; and that, as Moses states,
the things that have been produced were produced not
by the primal man, but by the Son of that primal man,
yet not by the entire Son, but by part of Him. And
(Monoïmus asserts) that the Son of man is iota,
which stands for ten, the principal number in which
is (inherent) the subsistence of all number (in general,
and) through which every number (in particular) consists,
as well as the generation of the universe, fire, air,
water, and earth. But inasmuch as this is one iota
and one tittle, and what is perfect (emanates) from
what is perfect, or, in other words, a tittle flows
down from above, containing all things in itself; (therefore,)
whatsoever things also the man possesses, the Father
of the Son of man possesses likewise. Moses, therefore,
says that the world was made in six days, that is,
by six powers, out of which the world was made by the
one tittle. For cubes, and octahedrons, and pyramids,
and all figures similar to these, having equal superficies,
out of which consist fire, air, water, and earth, have
been produced from numbers comprehended in that simple
tittle of the iota, which is Son of man. When, therefore,
says (Monoïmus), Moses mentions the rod's being
brandished for the purpose of bringing the plagues
upon Egypt, he alludes allegorically to the (alterations
of the) world of iota; nor did he frame more than ten
plagues. If, however, says he, you wish to become acquainted
with the universe, search within yourself who is it
that says, "My soul, my flesh, and my mind,"
and who is it that appropriates each one thing unto
himself, as another (would do) for himself. Understand
that this is a perfect one arising from (one that is)
perfect, and that he considers as his own all so-called
nonentities and all entities. These, then, are the
opinions of Monoïmus also.

Chapter XIV.-Tatian.

Tatian, however, similarly with Valentinus and the others,
says that there are certain invisible Aeons, and that
by some one of these the world below has been created,
and the things existing in it. And he habituates himself
to a very cynical17 mode of life, and almost in nothing
differs from Marcion, as appertaining both to his slanders,
and the regulations enacted concerning marriage.

Chapter XV.-Marcion and Cerdo.

But Marcion, of Pontus, and Cerdon,18 his preceptor,
themselves also lay down that there are three principles
of the universe-good, just, and matter. Some disciples,
however, of these add a fourth, saying, good, just,
evil, and matter. But they all affirm that the good
(Being) has made nothing at all, though some denominate
the just one likewise evil, whereas others that his
only title is that of just. And they allege that (the
just Being) made all things out of subjacent matter,
for that he made them not well, but irrationally. For
it is requisite that the things made should be similar
to the maker; wherefore also they thus employ the evangelical
parables, saying, "A good tree cannot bring forth
evil fruit,"19 and the rest of the passage. Now
Marcion alleges that the conceptions badly devised
by the (just one) himself constituted the allusion
in this passage. And (he says) that Christ is the Son
of the good Being, and was sent for the salvation of
souls by him whom he styles the inner than. And he
asserts that he appeared as a man though not being
a man, and as incarnate though not being incarnate.
And he maintains that his manifestation was only phantastic,
and that he underwent neither generation nor passion
except in appearance. And he will not allow that flesh
rises again; but in affirming marriage to be destruction,
he leads his disciples towards a very cynical life.
And by these means he imagines that he annoys the Creator,
if he should abstain from the things that are made
or appointed by Him.

Chapter XVI.-Apelles.

But Apelles, a disciple of this heretic, was displeased
at the statements advanced by his preceptor, as we
have previously declared, and by another theory supposed
that there are four gods. And the first of these he
alleges to be the "Good Being," whom the
prophets did not know, and Christ to be His Son. And
the second God, he affirms to be the Creator of the
universe, and Him he does not wish to be a God. And
the third God, he states to be the fiery one that was
manifested; and the fourth to be an evil one. And Apelles
calls these angels; and by adding (to their number)
Christ likewise, he will assert Him to be a fifth God.
But this heretic is in the habit of devoting his attention
to a book which he calls "Revelations" of
a certain Philumene, whom he considers a prophetess.
And he affirms that Christ did not receive his flesh
from the Virgin, but from the adjacent substance of
the world. In this manner he composed his treatises
against the law and the prophets, and attempts to abolish
them as if they had spoken falsehoods, and had not
known God. And Apelles, similarly with Marcion, affirms
that the different sorts of flesh are destroyed.

Chapter XVII.-Cerinthus.

Cerinthus, however, himself having been trained in Egypt,
determined that the world was not made by the first
God, but by a certain angelic power. And this power
was far separated and distant from that sovereignty
which is above the entire circle of existence, and
it knows not the God (that is) above all things. And
he says that Jesus was not born of a virgin, but that
He sprang from Joseph and Mary as their son, similar
to the rest of men; and that He excelled in justice,
and prudence, and understanding above all the rest
of mankind. And Cerinthus maintains that, after Jesus'
baptism, Christ came down in the form of a dove upon
Him from the sovereignty that is above the whole circle
of existence, and that then He proceeded to preach
the unknown Father, and to work miracles. And he asserts
that, at the conclusion of the passion, Christ flew
away from Jesus,20 but that Jesus suffered, and that
Christ remained incapable of suffering, being a spirit
of the Lord.

Chapter XVIII.-The Ebionaeans.

But the Ebionaeans assert that the world is made by
the true God, and they speak of Christ in a similar
manner with Cerinthus. They live, however, in all respects
according to the law of Moses, alleging that they are
thus justified.

Chapter XIX.-Theodotus.21

But Theodotus of Byzantium introduced a heresy of the
following description, alleging that all things were
created by the true God; whereas that Christ, he states,
in a manner similar to that advocated by the Gnostics
already mentioned, made His appearance according to
some mode of this description. And Theodotus affirms
that Christ is a man of a kindred nature with all men,
but that He surpasses them in this respect, that, according
to the counsel of God, He had been born of a virgin,
and the Holy Ghost had overshadowed His mother. This
heretic, however, maintained that Jesus had not assumed
flesh in the womb of the Virgin, but that afterwards
Christ descended upon Jesus at His baptism in form
of a dove. And from this circumstance, the followers
of Theodotus affirm that at first miraculous powers
did not acquire operating energy in Saviour Himself.
Theodotus, however, determines to deny the divinity
of Christ. Now, opinions of this description were advaned
by Theodotus.

Chapter XX.-Melchisedecians.

And others also make all their assertions similarly
with those which have been already specified, introducing
one only alteration, viz., in respect of regarding
Melchisedec as a certain power. But they allege that
Melchisedec himself is superior to all powers; and
according to his image, they are desirous of maintaining
that Christ likewise is generated.

Chapter XXI.-The Phrygians or Montanists.

The Phrygians, however, derive the principles of their
heresy from a certain Montanus, and Priscilla, and
Maximilla, and regard these wretched women as prophetesses,
and Montanus as a prophet. In respect, however, of
what appertains to the origin and creation of the universe,
the Phrygians are supposed to express themselves correctly;
while in the tenets which they enunciate respecting
Christ, they have not irrelevantly formed their opinions.
But they are seduced into error in common with the
heretics previously alluded to, and devote their attention
to the discourses of these above the Gospels, thus
laying down regulations concerning novel and strange
fasts.22

Chapter XXII.-The Phrygians or Montanists Continued.

But others of them, being attached to the heresy of
the Noetians, entertain similar opinions to those relating
to the silly women of the Phrygians, and to Montanus.
As regards, however, the truths appertaining to the
Father of the entire of existing things, they are guilty
of blasphemy, because they assert that He is Son and
Father, visible and invisible, begotten and unbegotten,
mortal and immortal. These have taken occasion from
a certain Noetus to put forward their heresy.

Chapter XXIII.-Noetus and Callistus.

But in like manner, also, Noetus, being by birth a native
of Smyrna, and a fellow addicted to reckless babbling,
as well as crafty withal, introduced (among us) this
heresy which originated from one Epigonus. It reached
Rome, and was adopted by Cleomenes, and so has continued
to this day among his successors. Noetus asserts that
there is one Father and God of the universe, and that
He made all things, and was imperceptible to those
that exist when He might so desire. Noetus maintained
that the Father then appeared when He wished; and He
is invisible when He is not seen, but visible when
He is seen. And this heretic also alleges that the
Father is unbegotten when He is not generated, but
begotten when He is born of a virgin; as also that
He is not subject to suffering, and is immortal when
He does not suffer or die. When, however, His passion23
came upon Him, Noetus allows that the Father suffers
and dies. And the Noetians suppose that this Father
Himself is called Son, (and vice versa,) in reference
to the events which at their own proper periods happen
to them severally.

Callistus corroborated the heresy of these Noetians,
but we have already carefully explained the details
of his life. And Callistus himself produced likewise
a heresy, and derived its starting-points from these
Noetians,-namely, so far as he acknowledges that there
is one Father and God, viz., the Creator of the universe,
and that this (God) is spoken of, and called by the
name of Son, yet that in substance He is one Spirit.
For Spirit, as the Deity, is, he says, not any being
different from the Logos, or the Logos from the Deity;
therefore this one person, (according to Callistus,)
is divided nominally, but substantially not so. He
supposes this one Logos to be God, and affirms that
there was in the case of the Word an incarnation. And
he is disposed (to maintain), that He who was seen
in the flesh and was crucified24 is Son, but that the
Father it is who dwells in Him. Callistus thus at one
time branches off into the opinion of Noetus, but at
another into that of Theodotus, and holds no sure doctrine.
These, then, are the opinions of Callistus.

Chapter XXIV.-Hermogenes.

But one Hermogenes himself also being desirous of saying
something, asserted that God made all things out of
matter coeval with Himself, and subject to His design.
For Hermogenes25 held it to be an impossibility that
God should make the things that were made, except out
of existent things.

Chapter XXV.-The Elchasaites.

But certain others, introducing as it were some novel
tenet, appropriated parts of their system from all
heresies, and procured a strange volume, which bore
on the title page the name of one Elchasai. These,
in like manner, acknowledge that the principles of
the universe were originated by the Deity. They do
not, however, confess that there is but one Christ,
but that there is one that is superior to the rest,
and that He is transfused into many bodies frequently,
and was now in Jesus. And, in like manner, these heretics
maintain that at one time Christ was begotten of God,
and at another time became the Spirit, and at another
time was born of a virgin, and at another time not
so. And they affirm that likewise this Jesus afterwards
was continually being transfused into bodies, and was
manifested in many (different bodies) at different
times. And they resort to incantations and baptisms
in their confession of elements. And they occupy themselves
with bustling activity in regard of astrological and
mathematical science, and of the arts of sorcery. But
also they allege themselves to have powers of prescience.

Chapter XXVI.-Jewish Chronology.

... From Haran, a city of Mesopotamia, (Abraham, by
the command)26 of God, transfers his residence into
the country which is now called Palestine and Judea,
but then the region of Canaan. Now, concerning this
territory, we have in part, but still not negligently,
rendered an account in other discourses. From the circumstance,
then, (of this migration) is traceable the beginning
of an increase (of population) in Judea, which obtained
its name from Judah, fourth son of Jacob, whose name
was also called Israel, from the fact that a race of
kings would be descended from him.27 Abraham removes
from Mesopotamia (when 75 years , and) when 100 years
old he begat Isaac. But Isaac, when 60 years of age,
begat Jacob. And Jacob, when 86 years old, begat Levi;
and Levi, at 40 years of age, begat ;28 and Caath was
four years of age when he went down with Jacob into
Egypt. Therefore the entire period during which Abraham
sojourned, and the entire family descended from him
by Isaac, in the country then called Canaanitis, was
215 years. But the father of this Abraham is Thare,29
and of this Thare the father is Nachor, and of this
Nachor the father is Serag, and of this Serag the father
is Reu, and of this Reu the father is Peleg, and of
this Peleg30 the father is Heber. And so it comes to
pass that the Jews are denominated by the name of Hebrews.
In the time of Phaleg,31 however, arose the dispersion
of nations. Now these nations were 72,32 corresponding
with the number of Abraham's children. And the names
of these nations we have likewise set down in other
books, not even omitting this point in its own proper
place. And the reason of our particularity is our desire
to manifest to those who are of a studious disposition
the love which we cherish towards the Divinity, and
the indubitable knowledge respecting the Truth, which
in the course of our labours33 we have acquired possession
of. But of this Heber the father is Salah; and of this
Salah the father is Caïnan; and of this Caïnan
the father is Arphaxad, whose father is Shem; and of
this Shem the father is Noah. And in Noah's time there
occurred a flood throughout the entire world, which
neither Egyptians, nor Chaldeans, nor Greeks recollect;
for the inundations which took place in the age of
Ogyges and Deucalion prevailed only in the localities
where these dwelt.34 There are, then, in the case of
these (patriarchs-that is, from Noah to Heber inclusive)-5
generations, and 495 years.35 This Noah, inasmuch as
he was a most religious and God-loving man, alone,
with wife and children, and the three wives of these,
escaped the flood that ensued. And he owed his preservation
to an ark; and both the dimensions and relics of this
ark are, as we have explained, shown to this day in
the mountains called Ararat, which are situated in
the direction of the country of the Adiabeni.36 It
is then possible for those who are disposed to investigate
the subject industriously, to perceive how clearly
has been demonstrated the existence of a nation of
worshippers of the true God, more ancient than all
the Chaldeans, Egyptians, and Greeks. What necessity,
however, is there at present to specify those who,
anterior to Noah, were both devout men, and permitted
to hold converse with the true God, inasmuch as, so
far as the subject taken in hand is concerned, this
testimony in regard of the antiquity of the people
of God is sufficient?

Chapter XXVII.-Jewish Chronology Continued.

But since it does not seem irrational to prove that
these nations that had their attention engrossed with
the speculations of philosophy are of more modern date
than those that had habitually worshipped the true
God,37 it is reasonable that we should state both whence
the family of these latter originated; and that when
they took up their abode in these countries, they did
not receive a name from the actual localities, but
claimed for themselves names from those who were primarily
born, and had inhabited these. Noah had three sons-Shem,
Ham, and Japheth. From these the entire family of man
was multiplied, and every quarter of the earth owes
its inhabitants in the first instance to these. For
the word of God to them prevailed, when the Lord said,
"Be fruitful, and multiply, and replenish the
earth." So great efficacy had that one word that
from the three sons of Noah are begotten in the family
72 children,-(viz.,) from Shem, 25; from Japheth, 15;
and from Ham, 32. Unto Ham, however, these 32 children
are born in accordance with previous declarations.
And among Ham's children are: Canaan,38 from whom came
the Canaanites; Mizraim, from whom the Egyptians; Cush,
from whom the Ethiopians; and Phut, from whom the Libyans.
These, according to the language prevalent among them,
are up to the present day styled by the appellation
of their ancestors; nay, even in the Greek tongue they
are called by the names by which they have been now
denominated. But even supposing that neither these
localities had been previously inhabited, nor that
it could be proved that a race of men from the beginning
existed there, nevertheless these sons of Noah, a worshipper
of God, are quite sufficient to prove the point at
issue. For it is evident that Noah himself must have
been a disciple of devout people, for which reason
he escaped the tremendous, though transient, threat
of water.

How, then, should not the worshippers of the true God
be of greater antiquity than all Chaldeans, Egyptians,
and Greeks, for we must bear in mind that the father
of these Gentiles was born from this Japheth,39 and
received the name Javan, and became the progenitor
of Greeks and Ionians? Now, if the nations that devoted
themselves to questions concerning philosophy are shown
to belong to a period altogether more recent than the
race of the worshippers of God as well as the time
of the deluge, how would not the nations of the barbarians,
and as many tribes as in the world are known and unknown,
appear to belong to a more modern epoch than these?
Therefore ye Greeks, Egyptians, Chaldeans, and the
entire race of men, become adepts in this doctrine,
and learn from us, who are the friends of God, what
the nature of God is, and what His well-arranged creation.
And we have cultivated this system, not expressing
ourselves in mere pompous language, but executing our
treatises in terms that prove our knowledge of truth
and our practice of good sense, our object being the
demonstration of His Truth.40

Chapter XXVIII.-The Doctrine of the Truth.

The first and only (one God),41 both Creator and Lord
of all, had nothing coeval with Himself; not infinite
chaos, nor measureless water, nor solid earth, nor
dense air, not warm fire, nor refined spirit, nor the
azure canopy42 of the stupendous firmament. But He
was One, alone in Himself. By an exercise of His will
He created things that are, which antecedently had
no existence, except that He willed to make them. For
He is fully acquainted with whatever is about to take
place, for foreknowledge also is present to Him. The
different principles, however, of what will come into
existence, He first fabricated, viz., fire and spirit,
water and earth, from which diverse elements He proceeded
to form His own creation. And some objects He formed
of one essence, but others He compounded from two,
and others from three, and others from four. And those
formed of one substance were immortal, for in their
case dissolution does not follow, for what is one will
never be dissolved. Those, on the other hand, which
are formed out of two, or three, or four substances,
are dissoluble; wherefore also are they named mortal.
For this has been denominated death; namely, the dissolution
of substances connected. I now therefore think that
I have sufficiently answered those endued with a sound
mind, who, if they are desirous of additional instruction,
and are disposed accurately to investigate the substances
of these things, and the causes of the entire creation,
will become acquainted with these points should they
peruse a work of ours comprised (under the title),
Concerning the Substance of the Universe.43 I consider,
however, that at present it is enough to elucidate
those causes of which the Greeks, not being aware,
glorified, in pompous phraseology, the parts of creation,
while they remained ignorant of the Creator. And from
these the heresiarchs have taken occasion, and have
transformed the statements previously made by those
Greeks into similar doctrines, and thus have framed
ridiculous heresies.

Chapter XXIX.-The Doctrine of the Truth Continued.

Therefore this solitary and supreme Deity, by an exercise
of reflection, brought forth the Logos first; not the
word in the sense of being articulated by voice, but
as a ratiocination of the universe, conceived and residing
in the divine mind. Him alone He produced from existing
things; for the Father Himself constituted existence,
and the being born from Him was the cause of all things
that are produced.44 The Logos was in the Father Himself,
bearing the will of His progenitor, and not being unacquainted
with the mind of the Father. For simultaneously45 with
His procession from His Progenitor, inasmuch as He
is this Progenitor's first-born, He has, as a voice
in Himself, the ideas conceived in the Father. And
so it was, that when the Father ordered the world to
come into existence, the Logos one by one completed
each object of creation, thus pleasing God. And some
things which multiply by generation46 He formed male
and female; but whatsoever beings were designed for
service and ministration He made either male, or not
requiring females, or neither male nor female. For
even the primary substances of these, which were formed
out of nonentities, viz., fire and spirit, water and
earth, are neither male nor female; nor could male
or female proceed from any one of these, were it not
that God, who is the source of all authority, wished
that the Logos might render assistance47 in accomplishing
a production of this kind. I confess that angels are
of fire, and I maintain that female spirits are not
present with them. And I am of opinion that sun and
moon and stars, in like manner, are produced from fire
and spirit, and are neither male nor female. And the
will of the Creator is, that swimming and winged animals
are from water, male and female. For so God, whose
will it was, ordered that there should exist a moist
substance, endued with productive power. And in like
manner God commanded, that from earth should arise
reptiles and beasts, as well males and females of all
sorts of animals; for so the nature of the things produced
admitted. For as many things as He willed, God made
from time to time. These things He created through
the Logos, it not being possible for things to be generated
otherwise than as they were produced. But when, according
as He willed, He also formed (objects), He called them
by names, and thus notified His creative effort.48
And making these, He formed the ruler of all, and fashioned
him out of all composite substances.49 The Creator
did not wish to make him a god, and failed in His aim;
nor an angel,-be not deceived,-but a man. For if He
had willed to make thee a god, He could have done so.
Thou hast the example of the Logos. His will, however,
was, that you should be a man, and He has made thee
a man. But if thou art desirous of also becoming a
god, obey Him that has created thee, and resist not
now, in order that, being found faithful in that which
is small, you may be enabled to have entrusted to you
also that which is great.50

The Logos alone of this God is from God himself; wherefore
also the Logos is God, being the substance of God.51
Now the world was made from nothing; wherefore it is
not God; as also because this world admits of dissolution
whenever the Creator so wishes it. But God, who created
it, did not, nor does not, make evil. He makes what
is glorious and excellent; for He who makes it is good.
Now man, that was brought into existence, was a creature
endued with a capacity of self-determination,52 yet
not possessing a sovereign intellect,53 nor holding
sway over all things by reflection, and authority,
and power, but a slave to his passions, and comprising
all sorts of contrarieties in himself. But man, from
the fact of his possessing a capacity of self-determination,
brings forth what is evil,54 that is, accidentally;
which evil is not consummated except you actually commit
some piece of wickedness. For it is in regard of our
desiring anything that is wicked, or our meditating
upon it, that what is evil is so denominated. Evil
had no existence from the beginning, but came into
being subsequently.55 Since man has free will, a law
has been defined for his guidance by the Deity, not
without answering a good purpose. For if man did not
possess the power to will and not to will, why should
a law be established? For a law will not be laid down
for an animal devoid of reason, but a bridle and a
whip;56 whereas to man has been given a precept and
penalty to perform, or for not carrying into execution
what has been enjoined. For man thus constituted has
a law been enacted by just men in primitive ages. Nearer
our own day was there established a law, full of gravity
and justice, by Moses, to whom allusion has been already
made, a devout man, and one beloved of God.

Now the Logos of God controls all these; the first begotten
Child of the Father, the voice of the Dawn antecedent
to the Morning Star.57 Afterwards just men were born,
friends of God; and these have been styled prophets,58
on account of their foreshowing future events. And
the word of prophecy59 was committed unto them, not
for one age only; but also the utterances of events
predicted throughout all generations, were vouchsafed
in perfect clearness. And this, too, not at the time
merely when seers furnished a reply to those present;60
but also events that would happen throughout all ages,
have been manifested beforehand; because, in speaking
of incidents gone by, the prophets brought them back
to the recollection of humanity; whereas, in showing
forth present occurrences, they endeavoured to persuade
men not to be remiss; while, by foretelling future
events, they have rendered each one of us terrified
on beholding events that had been predicted long before,
and on expecting likewise those events predicted as
still future. Such is our faith, O all ye men,-ours,
I say, who are not persuaded by empty expressions,
nor caught away by sudden impulses of the heart, nor
beguiled by the plausibility of eloquent discourses,
yet who do not refuse to obey words that have been
uttered by divine power. And these injunctions has
God given to the Word. But the Word, by declaring them,
promulgated the divine commandments, thereby turning
man from disobedience, not bringing him into servitude
by force of necessity, but summoning him to liberty
through a choice involving spontaneity.

This Logos the Father in the latter days sent forth,
no longer to speak by a prophet, and not wishing that
the Word, being obscurely proclaimed, should be made
the subject of mere conjecture, but that He should
be manifested, so that we could see Him with our own
eyes. This Logos, I say, the Father sent forth, in
order that the world, on beholding Him, might reverence
Him who was delivering precepts not by the person of
prophets, nor terrifying the soul by an angel, but
who was Himself-He that had spoken-corporally present
amongst us. This Logos we know to have received a body
from a virgin, and to have remodelled the old man61
by a new creation. And we believe the Logos to have
passed through every period in this life, in order
that He Himself might serve as a law for every age,62
and that, by being present (amongst) us, He might exhibit
His own manhood as an aim for all men. And that by
Himself in person He might prove that God made nothing
evil, and that man possesses the capacity of self-determination,
inasmuch as he is able to will and not to will, and
is endued with power to do both.63 This Man we know
to have been made out of the compound of our humanity.
For if He were not of the same nature with ourselves,
in vain does He ordain that we should imitate the Teacher.
For if that Man happened to be of a different substance
from us, why does He lay injunctions similar to those
He has received on myself, who am born weak; and how
is this the act of one that is good and just? In order,
however, that He might not be supposed to be different
from us, He even underwent toil, and was willing to
endure hunger, and did not refuse to feel thirst, and
sunk into the quietude of slumber. He did not protest
against His Passion, but became obedient unto death,
and manifested His resurrection. Now in all these acts
He offered up, as the first-fruits, His own manhood,
in order that thou, when thou art in tribulation, mayest
not be disheartened, but, confessing thyself to be
a man (of like nature with the Redeemer), mayest dwell
in expectation of also receiving what the Father has
granted unto this Son.64

Chapter XXX.-The Author's Concluding Address.

Such is the true doctrine in regard of the divine nature,
O ye men, Greeks and Barbarians, Chaldeans and Assyrians,
Egyptians and Libyans, Indians and Ethiopians, Celts,
and ye Latins, who lead armies, and all ye that inhabit
Europe, and Asia, and Libya.65 And to you I am become
an adviser, inasmuch as I am a disciple of the benevolent
Logos, and hence humane, in order that you may hasten
and by us may be taught who the true God is, and what
is His well-ordered creation. Do not devote your attention
to the fallacies of artificial discourses, nor the
vain promises of plagiarizing heretics,66 but to the
venerable simplicity of unassuming truth. And by means
of this knowledge you shall escape the approaching
threat of the fire of judgment, and the rayless scenery
of gloomy Tartarus,67 where never shines a beam from
the irradiating voice of the Word!

You shall escape the boiling flood of hell's68 eternal
lake of fire and the eye ever fixed in menacing glare
of fallen angels chained in Tartarus as punishment
for their sins; and you shall escape the worm that
ceaselessly coils for food around the body whose scum69
has bred it. Now such (torments) as these shall thou
avoid by being instructed in a knowledge of the true
God. And thou shalt possess an immortal body, even
one placed beyond the possibility of corruption, just
like the soul. And thou shalt receive the kingdom of
heaven, thou who, whilst thou didst sojourn in this
life, didst know the Celestial King. And thou shalt
be a companion of the Deity, and a co-heir with Christ,
no longer enslaved by lusts or passions, and never
again wasted by disease. For thou hast become God:70
for whatever sufferings thou didst undergo while being
a man, these He gave to thee, because thou wast of
mortal mould, but whatever it is consistent with God
to impart, these God has promised to bestow upon thee,
because thou hast been deified, and begotten unto immortality.71
This constitutes the import of the proverb, "Know
thyself; "i.e., discover God within thyself, for
He has formed thee after His own image. For with the
knowledge of self is conjoined the being an object
of God's knowledge, for thou art called by the Deity
Himself. Be not therefore inflamed, O ye men, with
enmity one towards another, nor hesitate to retrace72
with all speed your steps. For Christ is the God above
all, and He has arranged to wash away sin from human
beings,73 rendering regenerate the old man. And God
called man His likeness from the beginning, and has
evinced in a figure His love towards thee. And provided
thou obeyest His solemn injunctions, and becomest a
faithful follower of Him who is good, thou shall resemble
Him, inasmuch as thou shall have honour conferred upon
thee by Him. For the Deity, (by condescension,) does
not diminish aught of the divinity of His divine74
perfection; having made thee even God unto His glory!75

Ever since the dawn of modern rationalism, skeptics have sought to use textual criticism, archaeology and historical reconstructions to uncover the "historical Jesus" -- a wise teacher who said many wonderful things, but fulfilled no prophecies, performed no miracles and certainly did not rise from the dead in triumph over sin.

Over the past 100 years, however, startling discoveries in biblical archaeology and scholarship have all but vanquished the faulty assumptions of these doubting modernists. Regretably, these discoveries have often been ignored by the skeptics as well as by the popular media. As a result, the liberal view still holds sway in universities and impacts the culture and even much of the church.

This presentation explodes the myths of these critics and the movies, books and television programs that have popularized their views.

Presented in ten parts -- perfect for individual, family and classroom study -- viewers will be challenged to go deeper in their knowledge of Christ in order to be able to defend their faith and present the truth to a skeptical modern world – that the Jesus of the Gospels is the Jesus of history -- "the same yesterday, today and forever" (Hebrews 13:8). He is the real Jesus.

Who is the dreaded beast of Revelation? Now at last, a plausible candidate
for this personification of evil incarnate has
been identified (or re-identified). Ken Gentry's insightful analysis of
scripture and history is likely to revolutionize your understanding of the book
of Revelation -- and even more importantly -- amplify and energize your
entire Christian worldview!

Historical footage and other graphics are used to illustrate the lecture Dr. Gentry
presented at the 1999 Ligonier Conference in Orlando, Florida. It is followed
by a one-hour question and answer session addressing the key concerns and
objections typically raised in response to his position. This presentation also features an introduction that touches on not only the confusion and controversy
surrounding this issue -- but just why it may well be one of the most significant
issues facing the Church today.

Ideal for group meetings, personal Bible study -- for anyone who wants to understand
the historical context of John's famous letter "... to the seven churches
which are in Asia." (Revelation 1:4)

Just what is “Calvinism?” Does this teaching make man a deterministic robot and God the author of sin? What about free will? If the church accepts Calvinism, won’t evangelism be stifled, perhaps even extinguished? How can we balance God’s sovereignty and man’s responsibility? What are the differences between historic Calvinism and hyper-Calvinism? Why did men like Augustine, Luther, Calvin, Spurgeon, Whitefield, Edwards and a host of renowned Protestant evangelists embrace the teaching of predestination and election and deny free will theology?

This is the first video documentary that answers these and other related questions. Hosted by Eric Holmberg, this fascinating three-part, four-hour presentation is detailed enough so as to not gloss over the controversy. At the same time, it is broken up into ten “Sunday-school-sized” sections to make the rich content manageable and accessible for the average viewer.

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The Real Jesus:
A Defense of the Divinity and Historicity of Christ
is now available! This is a two hour, ten minute presentation debunking the myths about Jesus propogated by liberal theologians, which seem to be repeated endlessly in the popular media. You can order the newly expanded and improved DVD version hosted by Eric Holmberg and view some video clips from "Podcast" version as well ...